English
English version: Feelings. Because of patience, they are able to endure harm and benefit sentient beings (all beings). Secondly, because of counteracting various afflictions, the latter three (meditation, wisdom) should be understood. Bodhisattvas, because of diligence, although they have not permanently subdued all afflictions, are able to vigorously cultivate various virtuous qualities. These afflictions cannot shake the practice of virtuous qualities. Because of meditation, they are able to permanently subdue afflictions. Because of wisdom, they are able to permanently eliminate latent tendencies (seeds of afflictions). Because of these six (generosity, morality, patience, diligence, meditation, wisdom), there is neither increase nor decrease. Those included in the seven aspects. The third volume of the *Mahaprajnaparamita Sutra* says: 'Practicing generosity with a mind of non-attainment (non-attachment), understanding that all givers, receivers, and objects given are unattainable. Such generosity can fulfill generosity and the other five perfections (morality, patience, diligence, meditation, wisdom). Practicing pure morality with a mind of non-attainment, understanding that all aspects of transgression and non-transgression are unattainable. Such pure morality can fulfill pure morality and the other five perfections. Practicing patience with a mind of non-attainment, understanding that all aspects of movement and non-movement are unattainable. Such patience can fulfill patience and the other five perfections. Practicing diligence with a mind of non-attainment, understanding that all diligence and laziness of body and mind are unattainable. Such diligence can fulfill diligence and the other five perfections. Practicing meditation with a mind of non-attainment, understanding that all flavors and flavorlessness are unattainable. Such meditation can fulfill meditation and the other five perfections. Practicing wisdom with a mind of non-attainment, understanding that all natures and phenomena of all dharmas are unattainable. Such wisdom can fulfill wisdom and the other five perfections.' Furthermore, the *Mahayana-samgraha* says: 'In the practice of all Paramitas (generosity, morality, patience, diligence, meditation, wisdom), all Paramitas mutually assist each other. When practicing generosity, restraining greed, enduring difficulties, encouraging oneself, and being focused, one can well understand the interrelationship of karma and its results. Such generosity includes the others (Paramitas). If practicing morality, one avoids stinginess, anger, laziness, distraction, and wrong views. Such morality includes the others (Paramitas). The practice of the remaining (Paramitas) is described similarly.' As a verse says: 'When giving, there is no greed; when keeping precepts, there is no transgression; no jealousy, no anger, arising compassion. To those who come seeking, one gives to them, without weariness, without distraction, without different views.' Eight excellent virtues, fruits, and benefits. Speaking of excellent virtues, as the *Samdhinirmocana Sutra* and *Yogacarabhumi-sastra* say: --------------------------------------------------------------------------------
Chinese
波罗蜜多各有四种最胜威德。一正行时。能舍悭吝犯戒愤恚懈怠散乱见趣所治之法。二正行时。为无上菩提资粮。三正行时。于现法中。能自摄受。饶益有情。四正行时。于未来世。能得广大无尽可爱诸果异熟。言果利者。由行六度。而为胜因。能感当来种种妙果。远则菩提。近人天等。故华严经第五颂云。昔于众生起大悲。修行布施波罗蜜。以是其身最胜妙。能令见者生欢喜。昔在无边大劫海。修治净戒波罗蜜。故获净身遍十方。普灭世间诸重苦。往昔修行忍清净。信解真实无分别。是故色相皆圆满。普放光明照十方。往昔勤修多劫海。能转众生深重障。故能分身遍十方。悉现菩提树王下。佛久修行无量劫。禅定大海普清净。故令见者深欢喜。烦恼障垢悉除灭。如来往昔修诸行。具足般若波罗蜜。是故舒光普照明。克殄一切愚痴暗。此即由行六度之因具佛果德。又深密经瑜伽论云。世尊如是一切波罗蜜多何果异熟。善男子当知此亦略有六种。一者得大财富。二者往生善趣。三者无怨无坏多诸喜乐。四者为众生主。五者身无恼害。六者有大宗业。如其次第配其六度。此通因中所得之果。然六度义乃有无量。粗示八门。余略不说。 上来所明菩提分法四摄六度。并通相修。通相修中。按诸经论。而更广明四无量等 现代汉语译本 波罗蜜多（Pāramitā，到彼岸）各有四种最殊胜的威德。第一，在正确地修行时，能够舍弃悭吝、犯戒、愤恚、懈怠、散乱以及被各种邪见和错误的观念所控制的状态。 第二，在正确地修行时，能成为证得无上菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉）的资粮。 第三，在正确地修行时，在现世中，能够自我摄受，饶益一切有情众生。 第四，在正确地修行时，在未来世，能够获得广大无尽、令人喜爱的各种果报和异熟果。 说到果报利益，由于修行六度（六种波罗蜜多），作为殊胜的因，能够感得未来种种美妙的果报，从长远来看是菩提，从近处来说是人天福报等等。所以《华严经》第五颂说：‘过去对众生发起大悲心，修行布施波罗蜜，因此他的身体最殊胜美妙，能够让见到的人都生起欢喜心。过去在无边的大劫海中，修治清净的戒律波罗蜜，所以获得清净的身体遍布十方，普遍灭除世间各种深重的痛苦。往昔修行忍辱的清净，信解真实而没有分别，因此色相都圆满，普遍放出光明照耀十方。往昔勤奋修行多个劫海，能够转化众生深重的业障，所以能够分身遍布十方，全部显现在菩提树王下。佛陀长久修行无量劫，禅定的大海普遍清净，所以让见到的人都深感欢喜，烦恼的障碍和污垢全部除灭。如来往昔修行各种善行，具足般若波罗蜜（Prajñāpāramitā，智慧到彼岸），因此舒放光明普遍照耀，彻底消灭一切愚痴的黑暗。’ 这就是由于修行六度之因，而具足佛果的功德。 此外，《深密经》和《瑜伽师地论》说：‘世尊，像这样一切波罗蜜多有什么果报和异熟果？’ 善男子，应当知道这也有六种：第一，获得巨大的财富；第二，往生善趣；第三，没有怨恨和损害，多有各种喜乐；第四，成为众生之主；第五，身体没有恼害；第六，有大的宗族事业。’ 依次将这六种果报与六度相配。这通常是因地中所获得的果报。然而六度的意义有无量，粗略地显示八个方面，其余的略而不说。 上面所说明的菩提分法、四摄法和六度，都是通达而相互关联地修行的。在通达而相互关联的修行中，按照各种经典和论典，更广泛地阐明四无量心等等。
English
English version Each of the Pāramitās (perfections) has four supreme powers and virtues. First, when practicing correctly, one can abandon stinginess, transgression of precepts, anger, laziness, distraction, and the states governed by various wrong views and erroneous concepts. Second, when practicing correctly, it becomes the resource for attaining Anuttarā-samyak-saṃbodhi (unsurpassed complete and perfect enlightenment). Third, when practicing correctly, in the present life, one can self-collect and benefit all sentient beings. Fourth, when practicing correctly, in future lives, one can obtain vast, endless, and delightful fruits and resultant effects. Speaking of the benefits of the fruits, due to practicing the Six Pāramitās (six perfections) as a supreme cause, one can experience various wonderful fruits in the future, from the long-term perspective, it is Bodhi (enlightenment), and from the near perspective, it is the blessings of humans and gods, etc. Therefore, the fifth verse of the *Avataṃsaka Sūtra* says: 'In the past, one aroused great compassion for sentient beings and practiced the Dāna Pāramitā (perfection of generosity). Therefore, his body is most supreme and wonderful, capable of making those who see him generate joy. In the past, in the boundless ocean of great kalpas, one cultivated and purified the Śīla Pāramitā (perfection of discipline). Therefore, he obtained a pure body pervading the ten directions, universally eliminating the various profound sufferings of the world. In the past, one cultivated the purity of forbearance, believing and understanding the truth without discrimination. Therefore, the physical characteristics are all complete, universally emitting light illuminating the ten directions. In the past, one diligently cultivated for many kalpas, capable of transforming the profound karmic obstacles of sentient beings. Therefore, he can emanate bodies pervading the ten directions, all appearing under the Bodhi tree king. The Buddha cultivated for countless kalpas, the ocean of Dhyāna (meditative absorption) is universally pure. Therefore, he makes those who see him deeply rejoice, the obstacles and defilements of afflictions are all eliminated. The Tathāgata (Thus Come One) cultivated various good deeds in the past, fully possessing the Prajñāpāramitā (perfection of wisdom). Therefore, he emits light universally illuminating, completely eradicating all ignorance and darkness.' This is due to cultivating the cause of the Six Pāramitās, one possesses the merits of the Buddha fruit. Furthermore, the *Saṃdhinirmocana Sūtra* and the *Yogācārabhūmi-śāstra* say: 'World Honored One, what are the fruits and resultant effects of all these Pāramitās?' Good son, you should know that there are also six types: First, obtaining great wealth; second, being reborn in good realms; third, having no hatred or harm, and having various joys and pleasures; fourth, becoming the lord of sentient beings; fifth, having no harm to the body; sixth, having great clan enterprises.' These six fruits are sequentially matched with the Six Pāramitās. This is generally the fruit obtained in the causal stage. However, the meaning of the Six Pāramitās is immeasurable, roughly showing eight aspects, and the rest are omitted. The Bodhipakṣika-dharmas (factors of enlightenment), Four Saṃgrahavastus (four means of gathering), and Six Pāramitās explained above are all cultivated in a comprehensive and interconnected manner. In comprehensive and interconnected cultivation, according to various sutras and treatises, the Four Immeasurables, etc., are explained more extensively. -------------------------------------------------------------------------------- 。恐繁且止。
Chinese
二别修者。且资粮位。三十七种菩提分中。修四念住四正断及四神足。何以为证。中边论云。由四神足。心有堪。能顺解脱分善根满已。复应修习五种增上。既云由四解脱分满。明知神足在资粮位。四念四断在神足前。是故亦在资粮位也。问此之三四何在先修。答先修念住。次四正断。后四神足。问何尔耶。答无始来于身等境。作诸染净差别之相。起于爱憎沉没苦海。是以创观身受心法。此之四种以为无相。故中边云。若诸菩萨于身等境。以无所得行相思惟而修对治。虽观身等四境无相。未能除障。次修四断断所断障。故中边云。今为远离所治障法。及为修集能对治道。于四正断精勤修习。虽能伏障。未能随意所欲皆成利乐事等。是故次修四种神足。故中边云。修四神足。是诸所欲胜事因故。问神通要定方能发起。此位得通。明已有定。何故余论言资粮位而住外门。外门即是非定摄故。答余论但言多住外门。不言唯外。故亦有定。散多定少。故言多住外门转也。 又此地中而亦别修十种法行。故瑜伽云。谓诸菩萨先于胜解行地。依十法行极善修习。即此资粮加行二位名胜解行地。未能证解。但信解故名为胜解。十法行者。准显扬论云。一者书写。于菩萨藏。若多若小。尊重恭敬。谓自书写 恐怕繁琐就此停止。 二、特别修习：在资粮位，于三十七道品中，修习四念住、四正断及四神足。有何证据？《中边分别论》说：‘由四神足，心有堪能，顺解脱分善根圆满后，复应修习五种增上。’既然说由四解脱分圆满，明显可知四神足在资粮位。四念住、四正断在四神足之前，因此也在资粮位。问：这三者（四念住、四正断、四神足）的修习顺序如何？答：先修习四念住，其次是四正断，最后是四神足。问：为什么这样？答：因为无始以来，对于身等境界，产生各种染污和清净的差别之相，生起爱和憎，沉没于苦海。因此，首先观察身、受、心、法这四种，视其为无相。所以《中边分别论》说：‘如果诸菩萨对于身等境界，以无所得的行相思惟而修习对治。’虽然观察身等四境无相，未能去除障碍。其次修习四正断，断除所应断除的障碍。所以《中边分别论》说：‘现在为了远离所治的障碍法，以及为了修集能对治的道，于四正断精勤修习。’虽然能够降伏障碍，未能随意所欲皆成利乐之事等。因此，其次修习四种神足。所以《中边分别论》说：‘修习四神足，是诸所欲殊胜之事的因。’问：神通要通过禅定才能发起，此位得到神通，说明已经有禅定。为什么其他论典说资粮位住在外门（外门即是非禅定所摄）？答：其他论典只是说多住在外门，不是说只住在外门，所以也有禅定。散乱多而禅定少，所以说多住在外门。 又，此地中也特别修习十种法行。所以《瑜伽师地论》说：‘谓诸菩萨先于胜解行地，依十法行极善修习。’即此资粮位和加行位，名为胜解行地。未能证悟理解，只是信解，所以名为胜解。十法行，根据《显扬圣教论》说：一者书写，对于菩萨藏（指大乘佛教的经典），无论多少，都尊重恭敬，即自己书写。